Be Like Jinnah: Lessons for the Youth of Pakistan

11th September marks the death anniversary of Quaid-e-Azam Muhammad Ali Jinnah, the founder of Pakistan. On this day in 1948, barely a year after independence, he departed from this world — but he left behind a timeless legacy of character, discipline, and integrity.

For Today’s Youth, His Life Is Not Just History; It Is A Roadmap For The Future

Jinnah lived with dignity, and yes — he was known for his elegance, refined clothing, and Savile Row suits from London’s Henry Poole & Co. In today’s terms, one suit would cost nearly £30,000 (about 10.8 million rupees). But here lies the real message: He never funded his lifestyle with corruption. Every penny came from his own hard-earned income as a world-class barrister. His life tells us that dignity and refinement are not in stolen wealth, farmhouses, or luxury cars, but in honest earnings.

“And do not consume one another’s wealth unjustly or send it [in bribery] to the rulers in order that [they might aid] you to consume a portion of the wealth of the people in sin, while you know [it is unlawful].” - (Qur’an 2:188)

The Qur’an warns against consuming wealth unjustly. In our society, corruption is often overlooked. People flaunt ill-gotten gains without shame. But Jinnah’s first message for us is clear: live an honest life, free from corruption.

Discipline and Respect for Law

Unlike other leaders of his time, Jinnah never went to jail. Gandhi, Nehru, Motilal Nehru, Maulana Mohammad Ali Jauhar, Maulana Shaukat Ali — all of them were imprisoned for their protests. Yet, Jinnah achieved the greatest victory of all: he gave us a country without ever breaking the law.

His philosophy was simple: you can never achieve your goal by violating the law; you must remain within the law. This reflects the Qur’anic principle of Taqwa. To live with Taqwa is to respect God’s limits and remain within His boundaries. 

“And whoever fears Allah — He will make for him a way out, and provide for him from where he does not expect.” - (Qur’an 65:2-3)

Breaking the law of the land, when it does not contradict religion, is in essence violating the spirit of God’s command. Jinnah’s life was a perfect model of this principle. Jinnah showed us that greatness comes from character. He took pride in his living, in his dress, in his speech — but above all, in his integrity. These were not superficial traits; they were reflections of inner discipline.

To The Youth Of Pakistan

            •           Take pride in your living — but make sure it is earned honestly.
            •           Take pride in your clothing — but let it reflect dignity, not arrogance.
            •           Take pride in your speech — let it be clear, respectful, and powerful.
            •           Above all, build the trait that Jinnah embodied most: unshakable character.

The Qur’an praises those with such character. God terms this trait as Taqwa - one who is willing to operate within the prescribed limits (of law).

“Indeed, the most noble of you in the sight of Allah is the one with the most taqwa.” - (Qur’an 49:13)

The Call for Today

On this 11th of September, let us not only remember Jinnah’s death but also revive his life’s message. He left us a nation with his honesty, his lawfulness, and his character. The youth of Pakistan must rise with the same qualities if we are to see Pakistan truly flourish.

Be like Jinnah. Live with integrity. Respect the law. Build your character.

Pakistan Painda Bad!

 

Aamir Yazdani
Pakistani

Reply to comments on Purpose OF Creation

Based on my previous blog titled Purpose OF Creation, I received the following reply from whom I was asked to comment on the purposes: 

Dear Sir,

Thank you for taking the time to respond in detail. You have addressed the question of “why the world was created” strictly with reference to the Qur’an, drawing on concepts such as “test” (Qur’an 18:7), “enjoying bounties” (Qur’an 57:1–3), “eternal reward” (Qur’an 62:2), and “paradise” (Qur’an 39:73–74). While I fully acknowledge these as recurring Qur’anic themes, in my humble view they often serve as a kind of “bait” or coping mechanism — incentives framed to appeal to human psychology, to motivate moral behaviour, and to help people endure suffering. They scratch the surface of human tendencies such as desire, fear, and selfishness, but do not in themselves resolve the deeper theological question of why the world itself was created.

From the standpoint of human intellect, one might expect creation to be born of some intrinsic necessity. Yet, even when remaining within the Qur’anic framework, there appears to be no clear indication of such a necessity. Instead, worldly existence is depicted as a place of trial, pain, and tragedy — experiences from which no one is spared, not even the Prophet Muhammad or his family.

In my reading, the Qur’an acknowledges this silence and redirects us instead to the inherent limitations of human intellect. For example, in Surah Al-Isrā (17:85):

“And they ask you about the soul. Say, ‘The soul is of the affair of my Lord. And you (mankind) have not been given of knowledge except a little.’”

This verse powerfully underscores that there are boundaries to what human beings can comprehend, and that certain existential questions may never yield definitive answers within the limits of our reason. This non-explanation — or deliberate pointing to our finite knowledge — becomes itself a theological statement: that faith requires humility before what cannot be rationally grasped.

That said, while my line of questioning may sound “atheistic” or “agnostic,” I do not consider myself either. Rather, I find that no one has yet provided a conclusive answer to the question of why the world itself was created. For this reason and for the benefit of everyone else attending the course, I am content to move the discussion toward the second dimension — the purpose of human creation — which, as you have rightly emphasized, the Qur’an frames as tazkiyah (purification and moral refinement).

Best regards,

Sana H Baba

My Reply:

Salaam,

I appreciate your reply, Ms. Sana. Please always feel free to comment and present your views. We are all here to ‘Decode’ the expectations of God!

 British comedian, actor, writer, Sir Stephen Fry claims God is unjust as one who cannot even control the misery here with children being born with hepatitis. For him, the world makes no sense with such misery, especially with respect to religion and God. And, especially, the concept of God has no relevance.

I have posed a question to Sir Stephen Fry. The question is whether children are born with hepatitis or are killed in Gaza. What answer is there for the children who are devoid of life to its fullest glory and brilliance? If these children will ever be compensated, can they be?

We believe only religion gives a plausible response. If we juxtapose these arguments with my blog above, the Qur'an's perspective comes into view regarding a holistic view on the purpose of creation.

"We have created everything in pairs so that you are reminded".  Qur'an (51:49)

The ‘pair’ and ‘reminder’ part in the verse above refers to as we have pairs in day/night, husband/wife, sky/earth; it may be inferred that this world too has a pair in the form of the Hereafter. As the day is incomplete without night, etc., and the pair has an intrinsic value of complementing each other, so that the life here and the life in the hereafter complement each other. One without the other remains incomplete and meaningless.

The beatitudes (blessings) of the Sermon on the Mount (Matthew 5:3-12) beautifully depict these pair values. It speaks of the purpose of creation in understanding the scheme of God for us. It describes the values of the Kingdom of God and the spiritual rewards promised to those who embody them here in this world or have to bear the tests and trials with fortitude.

1. “Blessed are the poor in spirit, for theirs is the kingdom of heaven.”
2. “Blessed are those who mourn, for they shall be comforted.”
3. “Blessed are the meek, for they shall inherit the earth.”
4. “Blessed are those who hunger and thirst for righteousness, for they shall be filled.”
5. “Blessed are the merciful, for they shall obtain mercy.”
6. “Blessed are the pure in heart, for they shall see God.”
7. “Blessed are the peacemakers, for they shall be called children of God.”
8. “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.”

The premise regarding the purpose of creation is simple. God wants to offer a life of perpetuity (Hereafter) to His chosen servants as a reward for a life based on tests and trials (Here).

I am reading Richard Dawkins' book The God Delusion these days. He is an acclaimed atheist, a professor at Oxford University, and a person of scholarship. He contends morality is not religion-based, quoting examples of horrendous behaviour the prophets and his followers exercised in the name of religion and morality. He forms his arguments from verses within the Old Testament and the New Testament. Dawkins states that morality in the modern world is more civilized than what is depicted in the Bible (religion).

Also, quoting Albert Einstein, stating that for him, the purpose of the whole exercise is for men to be good towards other men. Einstein, being a Jew with the knowledge of the Torah, deleted the presence of God from his equation of life. He commented on the thing which he could only see with his eyes.

This is where the Qur'an presents its case as the Last Scripture. The Qur'an points out that the Jewish Scholars tampered with the verses of the Bible. Dawkins quotes in his book (page 268, of the Edition I am reading) that the “Bible is an anthology of disjointed documents, composed, revised, translated, distorted and ‘improved’ by hundreds of anonymous authors, editors and copyists…spanning over nine centuries”

“On the other hand, those who sell the covenant of God and their own oaths for a trivial price have no share in the world to come. And God shall neither speak to them nor look at them with favour, nor purify them [from their sins] on the Day of Judgement. In fact, a grievous punishment awaits them there.” Qur’an (3:77)

Please note the word used in the verse, ‘purify’.

Please allow me to state here that the concept of morality is subjective for the proponents of postmodernism or atheists/agnostics. We believe it is God driven.

“and the soul and the way it is perfected, then inspired it with its evil and its good” Qur’an (91:7-8)

If morality remains human-driven, which has evolved with the passage of time, then please allow me to state there is a word in the English dictionary – ‘incest’. The Collins Dictionary defines this as:

incest (noun)

Sexual activity between two people who are very closely related in a family, for example, a brother and sister, or a parent and child.

In some extended uses, it can also mean sexual relations between people considered too closely related to marry under cultural, legal, or religious rules.

This word means where consenting ‘adults’ have sexual relations within blood relations. The word exists in the dictionary. Just like a few centuries back, the LGBT community was looked down upon in their own society, but then a segment of the society practiced it and this gradually evolved into a human right issue where now the presidents or head of states in the Western society mention this community in their inaugural address, along with other segments of the society - blacks, whites, engineers, doctors, workers etc.

My argument is that 100 years down the line, a segment of society will (for sure) start practicing incest, and subsequently, that too shall evolve as a human rights issue since here adults shall be willing to live together. Wherein lies morality?

The reason I have presented this argument is to see the purpose of creation in toto, covering all aspects of our existence. From old times, the great philosophers have grappled with this particular question of the purpose of creation and the purpose of our creation. I believe the Creator, God, has given ‘news’ also.

The news is simple. And conforms to human nature, hence the simplicity of the argument!

“Remind them of that time too, when your Lord had brought forth [O Prophet] from the loins of Adam’s children their progeny and had made them testify to themselves. [He had asked:] “Am I not your Lord?” They replied: “Yes, [You alone are our Lord.] We bear witness to it.” This, We did lest you should say on the Day of Judgement: “We had no knowledge of this,” Qur’an (7:172)

The above verse testifies that each soul is born with the concept of God and the sense of accountability. Coupled with the conscience every soul enjoys, God informs us that be prepared to meet me in the hereafter with these three answers.

“those who have professed faith [in the unlettered Prophet] and those [before them] who became Jews and those who are called Naṣārā, and Sabaeans – whoever among them have believed in God and in the Last Day and have done righteous deeds – for them their reward lies with their Lord and [in His gracious presence] they shall have nothing to fear nor shall they ever grieve.” Qur’an (2:62)

Please note the three criteria in the above verse: Belief in God, the Hereafter, based on good deeds. This intrinsically means that since God is most fair, He shall not base His judgment (of our salvation/damnation) on the event of our birth (as a Muslim/non- Muslim), but shall do so based on the environment of the individual.

“On the other hand, those who have professed faith and have done righteous deeds – and [in this matter] We do not burden a soul beyond its capacity  – it is they who are the companions of Paradise. They shall abide in it forever” Qur’an (7:42)

When God states above, “We do not burden a soul beyond its capacity”  He is telling us the criterion of accountability in the Hereafter.

In our sessions, we shall be looking into the aspect of the creation of Adam/Eve, viz-à-vis, the purpose of creation at length. This is fundamental ‘news’ given to us by God and mentioned in the Qur’an at least seven times in different Chapters (Surahs). When looking at them holistically, a clear purpose of God’s creation with respect to my existence comes to the forefront.

Allow me to conclude by reproducing the above small paragraph to accentuate my argument regarding the purpose of creation:

“The premise regarding the purpose of creation is simple. God wants to offer a life of perpetuity (Hereafter) to His chosen servants as a reward for a life based on tests and trials (Here).”

Regards,

Aamir Yazdani

 

 

Purpose OF Creation – The Qur’an’s Perspective

Epigraph:

“Very exalted and very Benevolent is the [Lord] in Whose hands is the dominion [of the world,] and He has power over all things. [He] Who created death and life to test you as to which of you does better deeds. And He is also Mighty and Forgiving.” Qur’an (67:1-2)

Reading Time: (10 minutes)

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Purpose OF Creation: Why this Exercise?

The epigraph above mentions the exact purpose of our creation. He wants to test us through the conscience He has imbibed in us and reward us with a life of eternity described as God’s Eternal Kingdom of Paradise. 

“Whatever is on the earth, We have made it its adornment so that We test people that who among them does good deeds.” Qur’an (18:7)

God introduced Himself to us through His message, the Qur’an.

“All that is in the heavens and the earth has glorified God, and He is the Mighty, the Wise. It is He Who has sovereignty over the heavens and the earth. He alone ordains life and death and has power over all things. It is He Who is the First (الاوّل)and the Last (الآخر) as well, the Apparent and the Hidden too, and He has knowledge of all things.” Qur’an (57:1-3)

The attributes of God mentioned above are the First and the Last. This means He was always present and shall remain present. He wished for us to be created and to enjoy the bounties of life. Life has much to offer. The most outstanding aspect is the beautiful mind we possess. It makes us appreciate life in its complete glory and majesty. We pronounce this through prose, poetry, rhetoric, drama, and all other facets of fine arts. This is such a profound arrangement that no one is willing to die and leave these beauties of life. In fact, humans have coined a phrase: My little paradise around me.

God intends to bestow us with an eternal Kingdom, where human abilities shall be at their highest. Where the fear of death shall disappear forever. There shall be no regrets of the past and apprehensions of the future.

“…for them their reward lies with their Lord and [in His gracious presence] they shall have nothing to fear nor shall they ever grieve.” Qur’an (62:2)

It shall be a place of Eternal reward by God for His righteous servants who, upon leading a life of purification and development, shall be made to inherit this Kingdom. 

“On the other hand, people who kept fearing their Lord shall be driven to Paradise group after group. Finally, when they will reach it and its gates will be opened [for them] and their guards will say to them: “Peace be to you; rejoice and enter it forever,” and they will reply to them: “Gratitude be to God Who fulfilled what He promised us and made us the inheritors of the land; now we shall stay wherever we like in Paradise,” then this will be their reward. So, what a befitting reward for those who labour.” Qur’an (39:73-74)

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How does it work?

God wants to reward us by being part of Eternity as enjoyed by Him! The difference is as pointed above; He was the First. We are created. Henceforth, we do not perish. Death is a transfer of our soul. It is transferred to another realm called a Barrier (عالمِ برزخ).

“In front of them will now be a barrier until that Day when they will be raised.” Qur’an (23:100)

If we look at the following Qur’an verse, it states human beings were created, being lifeless, but once born, they shall live for eternity.

“How can you deny God, whereas you were dead, then He gave you [O People] life? Then it is He who gives death to you; then after this He only shall give life; then towards Him shall you be returned.” Qur’an (2:28)

The Qur’an describes the event of resurrection on the Day of Accountability, as the Day of Winning/Losing, where the righteous servants of God shall be rewarded with a life of eternity.

“Remember the day when, for the Day of Gathering, He will gather you. That shall, in fact, be the day of victory and defeat (یوم التغابن). And those who have professed faith in God and have done righteous deeds, He will brush away their sins from them on that day and will admit them to gardens below which streams flow. They will abide therein forever. Supreme success, in fact, is this.” Qur’an (64:9)

The question is, how does God’s Paradise fulfill and manifest the Purpose of Creation? The Qur’an tells us that when God plans to execute His plans, He says: Be, and it is (کن فیکون).

“He alone is the originator of the heavens and the earth, and when He decrees a thing, He only says, 'Be’,  and it is.” Qur’an (2:117)

God shall bestow us with this ability through Him. Whatever we want, shall be given to us as a reward by God Almighty!

“Go, enter Our Paradise with peace. This is the day of eternal dwelling, and they will get there whatever they desire, and We have even more.” Qur’an (50:34-35)

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How does God stress the purpose OF creation?

The Qur’an describes the definition of ultimate success for us.

“Then whoever is spared from Hell and is admitted to Paradise is truly successful, and the life of this world is nothing but a deceptive deal.” Qur’an (3:185)

Therefore, the Qur’an reminds us to strive for this ultimate success.

“…strive fervently while outdoing one another towards the forgiveness of your Lord and for a Paradise as vast as the heavens and the earth.” Qur’an (57:21)

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Conclusion

The purpose of creation from the Qur’an’s perspective may be summed up as God creating us to be rewarded for His Eternal Kingdom of Paradise, and for us in striving to be the recipients of this incredible world to come through the purpose of our existence, that is, through our purification and development, here, in this fleeting world.

“Contrary to this, those who come before Him as believers, who have done righteous deeds, then it is such people for whom there are high ranks, orchards of eternal residence beneath which streams flow. They shall live in them forever. And this is the reward of those who adopt purity (پاکیزگی).” Qur’an (20:75-76)

 

Aamir Yazdani
MPhil Islamic Thought & Civilization (Pakistan)
MSc Irrigation Engineering (UK)

The Month of the Prophet Muhammad’s (pbuh) Birth - Live and Let Live: A Qur’anic Perspective on Judgment and Mercy

Epigraph

“And they rejected them, though their souls were convinced thereof, out of injustice and arrogance. So see how was the end of the corrupters.”
— Qur’an 27:14

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Human history is full of examples where judgments about faith, loyalty, and sincerity were misused by people against one another. Yet, the Qur’an reminds us that the matters of the heart are known only to Allah. No human being — regardless of knowledge or authority — has access to the unseen reality of another person’s belief. 

One of the most telling episodes in early Islamic history comes from the time when the Prophet Muhammad ﷺ himself was faced with the death of ʿAbdullāh ibn Ubayy ibn Salūl, the leader of the hypocrites in Medina. Despite ibn Ubayy’s notorious opposition to the Prophet and his role in spreading hypocrisy, the Prophet ﷺ led his funeral prayer and even gave his cloak to shroud him. This act demonstrated the Prophet’s boundless compassion and his hope for reconciliation, even for those who hurt him most.

Shortly afterward, revelation came:

“And never offer the prayer over any of them who has died, and do not stand at his grave. Indeed, they disbelieved in Allah and His Messenger and died while they were defiantly disobedient.”
— Qur’an 9:84

Why was the Prophet prohibited in this specific case? The Qur’an itself makes it clear: Allah alone knows the matters of the heart. The Prophet ﷺ received revelation that exposed the inner reality of certain individuals, and as a Messenger, he was guided directly by divine knowledge.

But this leads us to a profound realization for today: revelation has ended. In 2025, the institution of prophethood is closed in all its manifestations. No one today receives divine revelation to know who a believer, a hypocrite, or an apostate is truly. That door is forever closed.

This means that while in the Prophet’s time hypocrisy was identified by revelation, in our age, we cannot and must not declare anyone an infidel, hypocrite, or apostate. All such verdicts require knowledge of the heart — and the heart is the domain of Allah alone.

Moreover, we must acknowledge that many people today may struggle with doubts — not always from malice, but because of the poor presentation and representation of Islam by Muslims and even by some scholars. Faith is delicate, and its flame must be nurtured with compassion, not extinguished with judgment.

The Qur’an’s lesson is timeless: our role is not to declare and condemn, but to live with mercy, patience, and tolerance. Instead of imitating the harshness of those who take it upon themselves to excommunicate others, we should adopt the Prophet’s generosity of spirit.

As the Qur’an shows in the case of Pharaoh — “They rejected them, though their souls were convinced thereof…” (27:14) — it is only Allah who knows the inner testimony of a person’s conscience. Humans see only words and actions, but God alone sees the hidden truth of belief.

In a world already torn by division, perhaps the truest Islamic ethic we can embody is not “Live and Let Die” — as the famous movie title suggests — but “Live and Let Live.” To allow space for others, to tolerate difference, and to leave ultimate judgment to the One who alone knows the hearts.

Aamir Yazdani
MPhil Islamic Thought & Civilization (Pakistan)
MSc Irrigation Engineering (UK)

Hagia Sophia and God’s Spirit of Coexistence

 Epigraph:

“…monasteries, churches, synagogues, and mosques, wherein the name of God is much celebrated, would surely have been destroyed…” (Qur’an 22:40)

Reading Time: 6 minutes

During my visit to Istanbul, I visited Hagia Sophia and had some thoughts to share with you. 

The majestic dome of Hagia Sophia has witnessed over fifteen centuries of human devotion. Originally constructed as a church under Emperor Justinian I in 537 AD, this sacred space later became a mosque during the Ottoman conquest of Constantinople in 1453. For nearly a century, from 1935 to 2020, it served as a museum, a neutral ground where all could appreciate its beauty. Today, as visitors enter this historic structure, the image of Christ still greets them at the entrance, creating a poignant reminder of the building's layered spiritual heritage.

History offers us remarkable examples of religious tolerance, particularly in the figure of Caliph Umar ibn al-Khattab. Under his leadership, as both the Roman and Persian Empires came under Islamic rule, not a single church was forcibly converted into a mosque. This approach wasn't merely political pragmatism; it reflected a deeper understanding of divine will and human dignity.

A striking example of his foresight is found in Jerusalem. When offered the chance to pray inside the Church of the Holy Sepulchre, Caliph Umar declined—not because he could not, but because he feared that future generations might misuse his action as a precedent to claim the Church as a mosque. Instead, he prayed outside, and the small Mosque of Umar was later built at that very spot. To this day, it stands beside the Church as a living testament to his vision of coexistence and his commitment to protecting the sanctity of Christian worship.

Caliph Umar's restraint demonstrates that true strength lies not in the ability to dominate others' sacred spaces, but in the wisdom to preserve them. His reign showed that Muslims could expand their faith while simultaneously protecting the religious heritage of others, creating a model of coexistence that honored the sanctity of all genuine worship.

God makes this a topic in the Qur’an when He mentions the places of worship of Christians and Jews before naming mosques in (22:40), emphasizing that these are places where God’s name is much celebrated (refer Epigraph above). It is pertinent to note that God mentions ‘mosques’ at the end of this Qur’an verse.

This Quranic acknowledgment suggests that the conversion of churches, synagogues, or monasteries into mosques may actually contradict the very principle the Quran establishes: that God's name finds expression in diverse forms of worship across different faith communities.

The Quran offers profound insight into why religious diversity exists in the first place. Allah tells us that had He willed, He could have made all humanity one ummah (community), but He chose diversity as a test for us. This divine choice suggests that our differences—including our religious differences—serve a purpose in the greater scheme of creation:
“Had God willed, He could have made you one community, but [He did not] in order to test you in what He has given you. So compete with one another in good works. To God you will all return, and He will inform you concerning that over which you differed.” (Qur’an 5:48)

The famous verse "There is no compulsion in religion, for truth stands out clear from error" (2:256) reinforces this principle. If God Himself has decreed no compulsion in matters of faith, how can we justify actions that effectively erase or diminish the sacred spaces of other faith communities?

The most profound act of faith may well be recognizing that God's name is truly celebrated in many forms, across many traditions, and within many sacred walls. Our task is not to homogenize these expressions but to ensure they all have space to flourish.

In doing so, we honor not only the divine principle of diversity but also the trust that sacred spaces represent, a trust that transcends any single faith community and speaks to our shared humanity before the Divine.

True tolerance isn't just about allowing others to exist; it's about actively protecting their right to worship God according to their conscience, in spaces that hold deep meaning for their communities. This is the test of our time, and how we respond will define our spiritual legacy for generations to come.

Our domain is clearly defined by God:
“Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best. Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is [rightly] guided.” (16:125)

Faith is strong when it respects the faith of others. The vision of Caliph Umar—who safeguarded churches and even chose to pray outside the Church of the Holy Sepulchre so its sanctity would never be compromised—remains a shining example. If only we, in our own age, could embody that same wisdom.

I wish the Turks would restore the Hagia Sophia to its original status as a church, not as a sign of weakness but as the highest expression of strength: a strength that comes from faith, respect, and trust in God’s will for human diversity.

— Aamir Iqbal Yazdani
MPhil in Islamic Thought and Civilization (Pakistan)
MSc in Irrigation Engineering (UK)